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SABBATH
QUARTERLY
SCHOOL
LESSON
No. 97
MOUNTAIN VIEW, CAL., JULY, 1919
5 CENTS
Entered
as
second-class matter October 1.3,1904, at the Post Office in
Manniain
View, Cal., under the Act of Congress of ilLareh 3, I5;9
PACIFIC PRESS PUBLISHING ASSOCIATION
A Corporation of S. D. A.
PARABLES
of
JESUS
Senior Division, Jul9 to September, 1919
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THIRTEENTH SABBATH OFFERING
September 2
7
, 1
9
1
9
KOREA AND JAPAN
RECORDS OF OUR LORD'S PARABLES
PARABLES
MATTHEW
MARK
LUKE
1. RECORDED IN ONLY ONE GOSPEL
The tares
The hid treasure
The goodly pearl
13: 24-30
13 : 44
13: 45, 46
The drawnet
13 : 47-50
Householder and treasure
13: 52
The unmerciful servant
18 : 23-35
Laborers in the vineyard
20:
1-16
The two sons
21:
28-32
Marriage of the king's son
22
1-14
The ten virgins
25: 1-13
The ten talents
25: 14-30
The sheep and the goats
25 : 31-46
The seed growing secretly
4: 26-29
Householder and servants
13 : 34-37
The two debtors
7: 40-47
The good Samaritan
10: 25-37
The friend at midnight
11: 5-13
The rich fool
12 : 16-21
The wedding feast
12 : 35-40
The wise steward
12: 42-48
The barren fig tree
13 : 6-9
The seat to take
.
14: 7-11
The great supper
14: 16-24
Tower ; king going to war
14 : 28-33
The piece of money
15 : 8-10
The prodigal son
15: 11-32
The unjust steward
16 : 1-12
Rich man and Lazarus
16 : 19-31
The unprofitable servant
17 : 7-10
The importunate widow
18 : 1-8
Pharisee and publican
18 : 9-14
The pounds
19: 11-27
II. RECORDED IN TWO GOSPELS
House on rock and sand
7: 24-27
6 : 47-49
The leaven in meal
13 : 33
13 : 20, 21
The lost sheep
18: 12-14
15 : 3-7
III. RECORDED IN THREE GOSPELS
New cloth on old garment
9 : 16
2 : 21
5 : 36
New wine in old bottles
9 : 17
2 : 22
5 : 37
The sower
13 : 3-9
4 : 3-9
8 : 4-15
The mustard seed
13 : 31, 32
4:30-32
13: 18, 19
The wicked husbandmen
21: 33-43
12 : 1-9
20 : 9-16
The fig tree
24 : 32, 33
13 : 28, 29
21 : 29, 31
"From everything our Saviour saw,
Lessons of wisdom He would draw ;
The clouds, the colors of the sky,
The gentle breeze that whispers by,
The fields, all white with waving
corn,
The lilies that the vale adorn,
The reed that trembles in the wind,
The tree where none its fruit can
find,
The
little
birds that fly in air,
The sheep that need the shep-
herd's care,
The pearls that deep in ocean lie,
The gold that charms the miser's
eye—
All from His lips some truth pro-
claim,
Or learn to tell their Maker's
name."
LESSONS ON THE PARABLES
OF JESUS
Lesson
1
-Teaching in Parables
JULY 5, 1919
Daily Study Outline
1.
Read Matt. 13: 10-17, 51, 52.
2.
Read "Christ's Object Lessons," pages 17-21.
3.
Read "Christ's Object Lessons," pages 22-27.
4.
Questions 1-6.
5.
Questions 7-14.
6.
Read the story of the making of the earth, Gen. 1: 1-31.
7.
Review the lesson.
Questions
1.
What is one of God's chosen means of revealing truth?
Ps. '78: 2. Note 1.
2.
How did Jesus make use of this method in His teaching?
Matt. 13: 34.
3.
What things did He reveal through parables? Verse 35.
Note 2.
4.
After relating the parable of the sower, what did Jesus
say? Verse 9. Note 3.
5.
What question did the disciples then ask? Verse 10.
6.
What reply did Jesus make? Verses 11-13. Note 4.
7.
When did the earth and all that was on it reveal God most
perfectly? Gen. 1: 31.
'
8.
How did man's transgression mar this perfect revelation
of God through nature? Gen. 3: 17, 18. Note 5.
9.
What is yet revealed to men by the things of nature?
Rom. 1: 20. Note 6.
10.
When the lesson taught in this way is not learned, what
change takes place in the heart? Verse 21.
11.
Why does the natural man see so little of God in His cre-
ated works? Eph. 4: 18.
12.
For what purpose has God made all His wonderful works?
Ps. 111:4.
13.
After giving instruction by the use of parables, what
question did Jesus ask His disciples? Matt. 13: 51.
14.
How did Jesus suggest that they follow His example in
teaching gospel truth? Verse 52.
Notes
1. "A parable is a story or narrative drawn from life or
nature,
by means of which some important lesson is drawn."
4
SABBATH SCHOOL LESSON QUARTERLY
2.
"Our Saviour's parables are distinguished above all
others for clearness, purity, chasteness, intelligibility, im-
portance of instruction, and simplicity. They are taken
mostly from the affairs of common life, and are intelligible,
therefore, to all men."—Dr.
Albert Barnes, on Matt. 13 : 3.
3.
Let us not blame the Master for the deaf ears. We
dull them ourselves by turning from God's voice, till, becom-
ing deaf to its peculiar loveliness, we cannot distinguish it.
So also do we blind our eyes to the light and pleadings of the
Spirit. Had He spoken to the people in plain language, they
would not have believed, and would probably have tried to
take His life. He sought to arrest their attention by speak-
ing to them in parables, and thus lead them to seek the truth,
yet leave them without excuse. It is to the eager eye, the
open ear, the responsive heart, that God reveals truth.
4.
"Christ's object, therefore, in using parables was to
teach the mysteries, or truths, of the kingdom of heaven,—
truths not necessarily difficult to understand, but which had
long been hidden or obscured by sin, apostasy, and tradi-
tion,—in such a way that the spiritually minded and those
desirous of learning the truth, might understand them, and
the worldly-minded and unwilling would not. When asked
the meaning of any parable, Christ readily explained it to
His disciples. See Luke 8: 9-15; Matt. 13: 36-43; Mark 4:
33,
34."—"Bible Readings for the Home Circle," 1916 edi-
tion, page 155.
"In the days of Christ these lessons had been lost sight of.
Men had well-nigh ceased to discern God in His works. The
sinfulness of humanity had cast a pall over the fair face of
creation; and instead of manifesting God, His works became
a barrier that concealed Him. . . . Not only the things of
nature, but the sacrificial service and the Scriptures them-
selves,—all given to reveal God,—were so perverted that they
became the means of concealing
Him.
"
—"Christ's Object
Lessons," page 18.
5.
"To Adam and Eve in their Eden home, nature was
full of the knowledge of God, teeming with divine instruction.
Wisdom spoke to the eye, and was received into the heart;
for they communed with God in His created works. As soon
as the holy pair transgressed the law of the Most High, the
brightness from the face of God departed from the face
of nature."—/b.
6.
"The earth is now marred and defiled by sin. Yet even
in its blighted state, much that is beautiful remains. God's
object lessons are not obliterated; rightly understood, na-
ture speaks of her Creator."—/b.
"So through the creation we are to become acquainted
with the Creator.. The book of nature is a great lesson-book,
which in connection with the Scriptures we are to use in teach-
SABBATH SCHOOL LESSON QUARTERLY
5
ing others of His character, and guiding lost sheep back to
the fold of God. As the works of God are studied, the Holy
Spirit flashes conviction into the mind. It is not the convic-
tion that logical reasoning produces; but unless the mind has
become too dark to know God, the eye too dim to see Him,
the ear too dull to hear His voice, a deeper meaning is
grasped, and the sublime, spiritual truths of the written
Word are impressed on the heart."-Id.,
page 24.
Lesson 2
-
The Parable of the Sower
JULY 12, 1919
LESSON SCRIPTURE: Matt. 13: 1-9, 18-23.
LESSON HELP: "Christ's Object Lessons," pages 33-61.
Daily Study Outline
1.
Read the lesson scripture and Mark 4: 1-20 ; Luke 8: 4-15.
2.
Questions 1-6; lesson help, pages 33-43.
3.
Questions 7-10; lesson help, pages 43-46.
4.
Questions 11-13 ; lesson help, pages 46-50.
5.
Questions 14-16 ; lesson help, pages 50-58.
6.
Questions 17-19 ; lesson help, pages 58-61.
7.
Review the lesson.
Questions
1.
In what surroundings did Jesus speak the parable of the
sower? Matt. 13: 1-3. Note 1.
2.
What feature of the sowing is first mentioned? What
became of the seed? Verse 4.
3.
Where did some of the other seed fall? With what im-
mediate result? What finally became of the plants?
Verses 5, 6.
4.
Where else did some of the seed fall? What was the re-
sult? Verse 7.
5.
Where did still other seed fall? What fruit did it bear?
Verse 8.
6.
What call to attention shows the importance of this para-
ble? Verse 9. Note 2.
7.
How does Jesus begin to explain this parable? Verse 18.
8.
What is the meaning of the seed falling by the wayside?
•
Verse 19. Note 3.
9.
What makes the heart of the wayside hearer hard, like
the beaten path? Heb. 3: 13. Note 4.
10.
How alert is the wiellecl one in catching
away
the seeds
of
truth? 1 Peter 5: 8. Note 5.
6
SABBATH SCHOOL LESSON QUARTERLY
11.
Who is represented by him that received the seed into
stony places ? Matt. 13: 20. Note 6.
12.
What is the outcome in this case? Verse 21. Note 7.
13.
What evidence shows that immediate acceptance of the
Word does not necessarily prove one to be a "stony-
ground" hearer? Matt. 4: 18-22. Note 8.
14.
What class is represented by those who received the seed
among thorns? Matt. 13: 22. Note 9.
15.
At what time should especial care be taken against the
things represented by the "thorns"? Luke 21: 34.
16.
What hope is held out to one who is in any of the condi-
tions represented so far in the parable? Heb. 7: 25;
Isa. 1: 18. Note 10.
17.
Who is represented by him that received the seed into
good ground? Matt. 13: 23. Note 11.
18.
What is a strong characteristic of the one who bears
fruit? Luke 8: 15.
19.
What experience is necessary if one bears "much fruit"?
John 15:2, 5.
Notes
1.
"By the Sea of Galilee a
.
company had gathered to see
and hear Jesus,—an eager, expectant throng. The sick were
there, lying on their mats, waiting to present their cases be-
fore Him. It was Christ's God-given right to heal the woes
of a sinful race, and He now rebuked disease, and diffused
around Him life and health and peace.
"As the crowd continued to increase, the people pressed
close about Christ until there was no room to receive them.
Then, speaking a word to the men in their fishing boats, He
stepped into the boat that was waiting to take Him across
the lake, and bidding His disciples push off a little from the
land, He spoke to the multitude upon the shore.
"Beside the sea lay the beautiful plain of Gennesaret, be-
yond rose the hills, and upon hillside and plain both sowers
and reapers were busy, the one casting seed, and the other
harvesting the early
grain."—"Christ's Object Lessons,"
pages 33, 34.
2.
"That with which the parable of the sower chiefly deals
is the effect produced on the growth of the seed by the soil
into which it is cast. By this parable Christ was virtually
saying to His hearers, It is not safe for you, to stand as
critics of My work, or to indulge disappointment because it
does not meet your ideas. The question of greatest impor-
tance to you is, How do you treat My message? Upon your
reception or rejection of
it your eternal destiny depends."—
Id., pages 48, 44,
SABBATH SCHOOL LESSON QUARTERLY
7
3.
Bear in mind, through this interpretation, that the
seed represents the "word of the kingdom," and the soil the
heart of the hearer. The various conditions of the soil indi-
cate conditions of the heart. The fruitage itself represents
elements of character, and deeds of love in the life. This is
not only true of the individual who receives the word, but
also of every other one to whom he may minister that word.
In the missionary sense, the hundredfold, the sixtyfold, and
the thirtyfold may represent the souls brought to a saving
knowledge of the gospel by various workers.
4.
"As the birds are ready to catch up the 'seed from the
wayside, so Satan is ready to catch away the seeds of divine
truth from the soul. He fears that the word of God may
awaken the careless, and take effect upon the hardened heart.
Satan and his angels are in the assemblies where the gospel
is preached. While angels of heaven endeavor to impress
hearts with the word of God, the enemy is on the alert to
make the word of no effect. With an earnestness equaled
only by his malice, he tries to thwart the work of the Spirit
of God. While Christ is drawing the soul by His love, Satan
tries to turn away the attention of the one who is moved to
seek the Saviour. He engages the mind with worldly schemes.
He excites criticism, or insinuates doubt and unbelief. The
speaker's choice of language or his manner may not please
the hearers, and they dwell upon these defects. Thus the
truth they need, and which God has graciously sent them,
makes no lasting impression."—Id.,
pages
44,
45.
5.
"Satan has many helpers. Many who profess to be
Christians are aiding the tempter to catch away the seeds of
truth from other hearts. Many who listen to the preaching
of the word of God make it the subject of criticism at home.
. . . The message that should be regarded as the word of
the Lord to them is dwelt upon with trifling or sarcastic
comment. The minister's character, motives, and actions, and
the conduct of fellow members of the church, are freely dis-
cussed. . . . Often these things are spoken by parents in the
hearing of their own children. Thus are destroyed respect
for God's messengers, and reverence for their message."
—
Id., pages 45, 46.
6.
The words "forthwith" (verse 5), "anon" (verse 20),
and "by and by" (verse 21), are variations of the same word
in the original, and mean
immediately.
It is sometimes trans-
lated elsewhere "straightway."
7.
The word "offended" here, as usually elsewhere in the
Gospels, means
caused to stumble,
or, more literally still,
en-
trapped, ensnared.
8.
"It is not because men receive the word immediately,
nor because they rejoice in it, that they fall away. As soon
as Matthew heard the Saviour's Pall, immediately he rose up,
8
SABBATH SCHOOL LESSON QUARTERLY
left all, and followed Him. As soon as the divine word comes
to our hearts, God desires us to receive it; and it is right to
accept it with joy. 'Joy shall be in heaven over one sinner
that repenteth.' And there is joy in the soul that believes on
Christ. But those who in the parable are said to receive the
word immediately, do not count the cost. They do not con-
sider what the word of God requires of them. They do not
bring it face to face with all their habits of life, and yield
themselves fully to its control."—Id.,
pages 46,
47.
9.
" 'The cares of this world.' No class is free from the
temptation to worldly care. To the poor, toil and depriva-
tion and the fear of want bring perplexities and burdens. To
the rich come fear of loss and a multitude of anxious cares.
Many of Christ's followers forget the lesson He has bidden us
learn from the flowers of the field. They do not trust to His
constant care. Christ cannot carry their burden, because
they do not cast it upon Him. Therefore the cares of life,
which should drive them to the Saviour for help and comfort,
separate them from Him."—Id.,
page 51.
10.
"The wayside, the stony-ground,
-
the thorny-ground
hearers need not remain such. The Spirit of God is ever
seeking to break the spell of infatuation that holds men ab-
sorbed in worldly things, and to awaken a desire for the im-
perishable treasure. It is by resisting the Spirit that men
become inattentive to or neglectful of God's word. They are
themselves responsible for the hardness of heart that pre-
vents the good seed from taking root, and for the evil growths
that check its development."—Id.,
page 56.
11.
"Throughout the parable of the sower, Christ repre-
sents the different results of the sowing as depending upon
the soil. In every case the sower and the seed are the same.
Thus He teaches that if the word of God fails of accom-
plishing its work in our hearts and lives, the reason
to be
found in ourselves."—/b.
Lesson
3—The
Parable of the Tares
JULY
19, 1919
LESSON SCRIPTURE: Matt. 13 : 24-30, 36-43.
LESSON HELP: "Christ's Object Lessons," pages 70-75.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-7.
3.
Questions 8-12.
4.
Questions 18-15.
6. Questions 16.18.
6.
Read "Christ's Obieat Lessons," pares 70.75,
7.
Review the lesson.
SABBATH SCHOOL LESSON QUARTERLY
9
Questions
1.
In this parable, what did Jesus say the kingdom of heaven
is like? Matt. 13: 24.
2.
What took place while men slept? Verse 25.
-3. When did the tares appear? Verse 26. Note 1.
4.
What questions did the servants ask the householder?
Verse 27.
5.
How did the householder answer them? Verse 28, first
part.
.6. What did the servants then ask? Verse 28, last part.
7.
What direction did the householder give? Verse 29.
Note 2.
8.
How long should they let the wheat and the tares grow
together? What would the reapers do in the time of
harvest? Verse 30.
9.
After Jesus had sent the multitude away, what request
did the disciples make of Him? Verse 36. Note 3.
10.
Who is the sower of the good seed? Verse 37.
11.
What is the field? The good seed? The tares? Verse 38.
Note 4.
12.
Who is the enemy that sowed the tares? What is the
harvest? Who are the reapers? Verse 39. Note 5.
13.
What is usually done with tares? When will the same
be done with the tares of the parable? Verse 40.
14.
What will the angel reapers gather out of the kingdom?
Verse 41.
15.
What is done with the doers of iniquity? Verse 42.
16.
How completely will the wicked be destroyed in this last
great fire? Ps. 37: 20; Mal. 4: 3. Note 6.
17.
What glorious experience awaits the class represented
in the parable by the wheat? Matt. 13: 43, first part.
Note 7.
18.
What exhortation is given to all? Verse 43, last part.
Notes
1.
The "tares" here mentioned are a kind of darnel, a
poisonous weed. During growth, it is very similar in appear-
ance to wheat; but when it heads out, the grains are black,
and easy to distinguish from wheat.
2.
Of the darnel, it is said that the roots often grow so
closely intertwined with those of the wheat, that the one can-
not be pulled up without rooting out the other. Not in this
life is the line drawn. The Lord sends rain on the just and
the unjust. But the harvest time is sure to come, and then
will come the separation.
10
SABBATH SCHOOL LESSON QUARTERLY
"Christ has plainly taught that those who persist in open
sin must be separated from the church; but He has not com-
mitted to us the work of judging character and motive. He
knows our nature too well to entrust this work to us. Should
we try to uproot from the church those whom we suppose to
be spurious Christians, we should be sure to make mistakes.
Often we regard as hopeless subjects the very ones whom
Christ is drawing to Himself. Were we to deal with these
souls according to our imperfect judgment, it would perhaps
extinguish their last hope. Many who think themselves
Christians will at last be found wanting. Many will be in
heaven who their neighbors supposed would never enter there.
Man judges from appearance, but God judges the heart. The
tares and the wheat are to grow together until the harvest;
and the harvest is the end of probationary
time."—"Christ's
Object Lessons," pages 71, 72.
3.
For "declare," the Revised Version has "explain." The
meaning of the parable was not clear to the disciples, espe-
cially the feature of the tares. As they frequently did, so
here they asked Him for an explanation in private.
4.
"The good seed represents those who are born of the
word of God, the truth. The tares represent a class who are
the fruit or embodiment of error, of false principles. 'The
enemy that sowed them is the devil.' Neither God nor His
angels ever sowed a seed that would produce a tare. The
tares are always sown by Satan, the enemy of God and
man."—Id.,
pages 70, 71.
5.
"In the East, men sometimes took revenge upon an
enemy by strewing his newly sown fields with the seeds of
some noxious weed that, while growing, closely resembled
wheat. Springing up with the wheat, it injured the crop,
and brought trouble and loss to the owner of the field. So
it is from enmity to Christ that Satan scatters his evil seed
among the good grain of the kingdom. The fruit of his
sowing he attributes to the Son of God. By bringing into
the church those who bear Christ's name while they deny
His character, the wicked one causes that God shall be dis-
honored, the work of salvation misrepresented, and souls im-
periled. . . .
"Judas Iscariot was numbered with the apostles. The Re-
deemer does not want to lose one soul; His experience with
Judas is recorded to show His long patience with perverse
human nature."—Id.,
pages 71, 73.
6.
"The wicked are to be utterly destroyed—consumed
away into smoke, brought to ashes. Having inseparably
allied themselves with sin, they have forfeited the right to
life and an immortal existence, and chosen the way of death
and destruction. By their choice they have proved themselves
worthless. For this reason they are compared to chaff, briers,
SABBATH SCHOOL LESSON QUARTERLY
11
thorns, etc. Their destruction will consequently be no real
loss. They will themselves have lost their opportunity to ob-
tain eternal life; but by the way in which they used their
probationary time they proved themselves unworthy of it.
'Their destruction will, in fact, be an act of love and mercy
on the part of God; for to perpetuate their lives would only
be to perpetuate sin, sorrow, suffering, and misery. Terrible,
therefore, as this judgment will be, there will, in consequence
of it, be nothing of value lost,—nothing lost worth saving.
The experiment of sin will be over, and God's original plan
of peopling the earth with a race of holy, happy beings will
be carried out. 2 Peter 3:
13."—"Bible Readings for the
Home Circle," 1916 edition, page 522.
7. "But amid the tempest of divine judgment, the chil-
dren of God will have no cause for fear. 'The Lord will be
the hope of His people, and the strength of the children of
Israel.' The day that brings terror and destruction to the
transgressors of God's law, will bring to the obedient, 'joy
unspeakable, and full of glory.' Gather My saints together
unto Me,' saith the Lord, 'those that have made a covenant
with Me by sacrifice. And the heavens shall declare His
righteousness; for God is judge Himself.'
"—"Patriarchs and
Prophets," page 341.
Lesson 4—The Parable of the Two Debtors
JULY 26, 1919
LESSON SCRIPTURE: Matt. 18: 21-35.
LESSON HELP: "Christ's Object Lessons," pages 243-251.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-7.
3.
Questions 8-14.
4.
Questions 15-19.
5.
Read "Christ's Object Lessons," pages 243-247.
6.
Read "Christ's Object Lessons," pages 248-251.
7.
Review the lesson.
Questions
1.
What question did Peter ask Jesus? What answer did
Peter suggest to his own question? Matt. 18: 21. Note 1.
2.
What answer did Jesus give him? Verse 22. Note 2.
3.
To make the subject of forgiveness still clearer, to what
did Jesus liken the kingdom of heaven? Verse 23.
4.
In what condition was one servant's account found to be?
Verse 24.
12
SABBATH SCHOOL LESSON QUARTERLY
5.
Since the debtor could not pay, what command did the
king give? Verse 25.
6.
What entreaty did the servant make? Verse 26.
7.
What response was given to his plea for mercy? Verse
27. Note 3.
8.
What later act shows that this servant did not appreciate
the favor he had received? Verse 28. Note 4.
9.
What appeal did his fellow servant make? Verse 29.
10.
What response was given to this appeal? Verse 30.
11.
How did the debtor's fellow servants feel? What did they
do? Verse 31.
12.
What did his lord say to the forgiven servant, after call-
ing him? Verse 32.
13.
What question did his lord ask him? Verse 33. Note 5.
14.
How did his lord feel? What did he do? Verse 34.
15.
What conclusion did Jesus draw from this parable? Verse
35. Note 6.
16.
How do all men stand before the King of heaven? Rom.
3:23. Note 7.
17.
What provision is offered for canceling the indebtedness?
Verse 24.
18.
What thought is to be associated with our daily prayer
for forgiveness? Matt. 6: 12, 14, 15. Note 8.
19.
Is this spirit to be cherished only when the offender asks
forgiveness? Luke 23: 34; Matt. 5: 43-48.
Notes
1.
"The rabbis limited the exercise of forgiveness to three
offenses. Peter, carrying out, as he supposed, the teaching
of Christ, thought to extend it to seven, the number signify-
ing perfection."-"Christ's
Object Lessons," page .243.
2.
If Jesus meant His answer to Peter to be mathemati-
cally exact, it would probably cover every case, for one
brother would not be likely to need forgiveness more than
four hundred and ninety times. But forgiveness, like other
Christian virtues, has no limits. Jesus doubtless meant His
answer to be interpreted, "As many times as he sinneth
against thee."
3.
Note that the king granted his servant much more
than he asked; for the servant pleaded for time only, and
promised to pay all, but the king forgave him the entire debt.
4.
"When the debtor pleaded with his lord for mercy, he
had no true sense of the greatness of his debt. He did not
realize his helplessness. He hoped to deliver himself. 'Have
patience with me,' he said, 'and I will pay thee all.' So there
are many who hope by their own works to merit God's favor.
SABBATH SCHOOL LESSON QUARTERLY
13
They do not realize their helplessness. They do not accept
the grace of God as a free gift, but are trying to build them-
selves up in self-righteousness. Their own hearts are not
broken and humbled on account of sin, and they are exacting
and unforgiving toward others. Their own sins against God,
compared with their brother's sins against them, are as ten
thousand talents to one hundred pence,—nearly one million
to one; yet they dare to be unforgiving."—"Christ's
Object
Lessons," pages 245-247.
5.
"The great lesson of the parable lies in the contrast
between God's compassion and man's hard-heartedness; in
the fact that God's forgiving mercy is to be the measure of
our own. `Shouldst not thou also have had compassion on
thy fellow servant, even as. I had pity on thee?' We are not
forgiven
because
we forgive, but
as
we forgive. The ground
of all forgiveness is found in the unmerited love of God; but
by our attitude toward others we show whether we have made
that love our own."—Id.,
page 251.
6.
"Nothing can justify an unforgiving spirit. He who
is unmerciful toward others shows that he himself is not a
partaker of God's pardoning grace."—/b.
7.
We, like the servant in the parable, because of sin,
were ten thousand talents in debt. But when we came to
Jesus and asked forgiveness, He freely forgave us the whole
debt. The offense of those who may have done us wrong is
but a hundred pence as compared with our debt to God. If
the Lord has so freely forgiven us the ten thousand talents,
ought we not freely to forgive the hundred pence? Every
truly forgiven soul will forgive others.
8.
"Every one who has been free to condemn or discour-
age, will in his own experience be brought over the ground
where he has caused others to pass; he will feel what they
have suffered because of his want of sympathy and tender-
ness."—"Mount
of Blessing," page 194.
Lesson 5—The Parable of the Good Samaritan
AUGUST
2, 1919
LESSON SCRIPTURE: Luke 10: 25-37.
LESSON HELP:
"Christ's Object Lessons," pages 376-389.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-5, lesson help, pages 376-378.
3.
Questions 6-10, lesson help, page 379.
4.
Questions 11-13, lesson help, pages 380, 381.
5.
Questions 14-17, lesson help, pages 382-384.
6.
Lesson help, pages 385-389 ; "Desire of Ages," pages 503-505.
7.
Review the lesson.
14
SABBATH• SCHOOL LESSON QUARTERL'
Questions
1.
What question did a certain lawyer ask Jesus? Luke
10: 25. Note 1.
2.
What did Jesus say that required the lawyer to answer
his own question? Verse 26.
3.
What was the lawyer's answer? Verse 27.
4.
What did Jesus say of this answer? Verse 28.
5.
What motive prompted the lawyer to ask another ques-
tion? What question did he ask? Verse 29. Note 2.
6.
In reply, what did Jesus say of the experience of a cer-
tain man? Verse 30. Note 3.
7.
How was the wounded man treated by the priest? By the
Levite? Verses 31, 32. Note 4.
8.
Who next came near the wounded man? What feeling
was aroused in his heart? Verse 33.
9.
What did the Samaritan do for the unfortunate man?
Verse 34.
10.
What shows that he felt more than a present obligation
to the needy one? Verse 35.
11.
After relating the parable, what question did Jesus ask
the lawyer? Verse 36.
12.
What evidence is there that the lawyer understood the
lesson the Saviour designed to teach? Verse 37, first
part.
13.
What general statement applying to all did Jesus then
make? Verse 37, last part. Note 5.
14.
What is one evidence of genuine repentance? Dan. 4: 27.
15.
What is one evidence of a knowledge of God? Jer. 22: 16.
16.
What was the example of Job in helping the needy? How
did he learn of the needs of others? Job 29: 12, 13, 15, 16.
17.
What constitutes the fast most acceptable to God? Isa.
58: 6-8.
"Somebody near you is struggling alone
Over life's desert sand ;
Faith, hope, and courage together are gone.
Reach him a helping hand ;
Turn on his darkness a beam of your light;
Kindle, to guide him, a beacon fire bright;
Cheer his discouragement; soothe his affright;
Lovingly help him to stand.
"Somebody near you is hungry and cold.
Send him some aid to-day.
Somebody near you is feeble and old,
Left without human stay.
Under his burdens put hands kind and strong;
Speak to him tenderly, sing him a song ;
Haste to do something to help him along
Over his weary way."
SABBATH SCHOOL LESSON QUARTERLY
15
Notes
1.
"Lawyers, men who devoted themselves to the study
and explanation of the Jewish law, particularly of the tra-
ditionary or oral law. They belonged mostly to the sect of
the Pharisees, and fell under the reproof of our Saviour for
having taken from the people the key of knowledge. They
were as the blind leading the blind, Matt. 22: 35; Luke 10: 25;
11: 52; Titus 2:
10."—"Sin,ith's Bible Dictionary."
2.
"Among the Jews the question, 'Who is my neighbor?'
caused endless dispute. They had no doubt as to the heathen
and the Samaritans. These were strangers and enemies.
But where should the distinction be made among the people
of their own nation, and among the different classes of so-
ciety? Whom should the priest, the rabbi, the elder, regard
as neighbor? They spent their lives in a round of cere-
monies to make themselves pure. Contact with the ignorant
and careless multitude, they taught, would cause defilement
that would require wearisome effort to remove. Were they to
regard the 'unclean' as neighbors?"—"Christ's
Object Les-
sons," page 376.
"The lawyer knew that he had kept neither the first four
nor the last six commandments. He was convicted under
Christ's searching words, but instead of confessing his sin,
he tried to excuse it. Rather than acknowledge the truth, he
endeavored to show how difficult of fulfillment the command-
ment is. Thus he hoped both to parry conviction and to vindi-
cate himself in the eyes of the people. The Saviour's words
had shown that his question was needless, since he was able
to answer it himself. Yet he put another question, saying,
`Who is my neighbor?'
"—Id., pages 378, 379.
3.
"Again Christ refused to be drawn into controversy.
He answered the question by relating an incident, the memory
of which was fresh in the minds of His hearers."—Id.,
page 379.
4.
"God in His providence had brought the priest and the
Levite along the road where the wounded sufferer lay, that
they might see his need of mercy and help. All heaven
watched to see if the hearts of these men would be touched
with pity for human woe. . . . Trained in the school of
national bigotry, they had become selfish, narrow, and ex-
clusive. When they looked upon the wounded man, they
could not tell whether he was of their nation or not. They
thought he might be of the Samaritans, and they turned
away."—"Desire of Ages," page 500.
5.
"The glory of heaven is in lifting up the fallen, com-
forting the distressed. . . . No distinction on account of
nationality, race, or caste, is recognized by_ God. . . . What-
ever the difference in religious belief, a call from suffering
16
•SABBATH SCHOOL LESSON QUARTERLY
humanity must be heard and answered. . . . We should
anticipate the sorrows, the difficulties, the troubles of others.
. . . All around us are poor, tried souls that need sympathiz-
ing words and helpful deeds. There are widows who need
sympathy and assistance. There are orphans whom Christ
has bidden His followers receive as a trust from God. Too
often these are passed by with
neglect."-"Christ's Object
Lessons," page 386.
Lesson 6-The Parable of the Foolish Rich Man
AUGUST 9, 1919
LESSON SCRIPTURE:
Luke 12: 13-34.
LESSON HELP: "Christ's Object Lessons," pages 252-259.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-4, lesson help, pages 252-254.
3.
Questions 5-9, lesson help, pages 255-257.
4.
Questions 10-12, lesson help, pages 258, 259.
5.
Questions 13-15.
6.
Read "Early Writin
g
s," Part I,
"Duty in View of the
Time of Trouble," pages 56-58.
7.
Review the lesson.
Questions
1.
When Jesus spoke the parable of the foolish rich man,
what were the surroundings? Luke 12: 1.
2.
What request by one of the company served to introd;:ce
the parable? Verse 13. Note 1.
3.
What did Jesus refuse to be? What principle did He see
as the basis of the dispute? Verses 14, 15, first part.
4.
In what does one's life not consist? Verse 15, last part.
5.
What problem perplexed the rich man in the parable?
Verses 16, 17.
6.
To what decision did he come? Verse 18.
7.
What were his plans for the future? Verse 19. Note 2.
8.
What truth did this man not recognize? James 4: 14, 15.
9.
How were his ambitious plans cut short? What question
did Jesus ask? Luke 12: 20; Ps. 39: 6. Note 3.
10.
Who is like this foolish rich man? Luke 12: 21.
11.
What did Jesus
say
to His disciples? Verses 22,- 23.
Note 4.
SABBATH SCHOOL LESSON QUARTERLY
17
12.
What lessons of trust would the Lord have us learn from
the ravens? From the lilies? Verses 24-28.
13.
For what are the nations of the world seeking? What
does the Father know? Verses 29, 30.
14.
What should be our chief concern? What promises may
we then claim? Verses 31, 32.
15.
How is it possible to lay up treasure in heaven? What
decides where the heart's affections are centered?
Verses 33, 34. Note 5.
Notes
1.
"There is probably no Oriental town to be found that
does not have its chronic and long continued cases of family
litigation over questions concerning the division of property
by inheritance. The judicial customs of Eastern tribunals
are such as to encourage litigation, and leave cases open for
repeated appeals. . . . Every one who comes into the neigh-
borhood having a reputation as a learned man, or one above
the ordinary level of intelligence, is compelled to hear the
story, look through the documents, and express some opinion
on the merits of the
case."—Tarbell.
2.
"This man's aims were no higher than those of the
beasts that perish. He lived as if there were no God, no
heaven, no future life; as if everything he possessed were
his own, and he owed nothing to God or man. The psalmist
described this rich man when he wrote, 'The fool hath said
in his heart, There is no God.'
"—"Christ's Object Lessons,"
pages 257, 258.
3.
"Thou fool." The fool is the one who says in his heart,
"There is no God." Ps. 14: 1. This was practically what
the rich man in the parable said. Every man whose soul is
absorbed in amassing wealth for himself and for his children,
as well as the poor man whose anxiety day and night is how
he can make a living, really says in his heart, "There is no
God." He acts as though God were not in existence, and
everything depended on himself. Life is something besides
eating and drinking and having plenty of clothing. Life,
indeed, is rest in God, and trust in His care. "He that hath
the Son hath life; he that hath not the Son of God hath not
life." 1 John 5: 12.
4.
For "Take no thought," in these verses, the Revised
Version reads, "Be not anxious." The original word means
to
divide the mind,
and is so used in Phil. 4: 6; 1 Cor. 7: 32,
33; and elsewhere. The word as a noun is used in Matt.
13: 22; 1 Peter 5: 7 (for the word "care") ; and elsewhere.
5.
"The heart follows the treasure as the needle follows
the loadstone."—Matthew
Henry,
18
SABBATH SCHOOL LESSON QUARTERLY
Lesson
7-The
Parable of the Prodigal Son
AUGUST 16, 1919
LESSON SCRIPTURE: Luke 15: 10-32.
LESSON HELP: "Christ's Object Lessons," pages 190-211.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-4, lesson help, pages 198-200.
3.
Questions 5-7, lesson help, pages 201, 202.
4.
Questions 8-11, lesson help. pa
g
es 203-206.
5.
Questions 12, 13, lesson help, pages 206, 207.
6.
Questions 14-17, lesson help, pages 208-211.
7.
Review the lesson.
Questions
1.
In this parable, what request did the younger son make
of his father? With what result? Luke 15: 11, 12.
Note 1.
2.
What course did the younger son then pursue? Verse 13.
Note 2.
3.
What was the result of following his own inclinations?
Verse 14. Compare Prov. 14: 12.
4.
What did he do to relieve his distress? To what extrem-
ity did his hunger bring him? Luke 15: 15, 16. Note 3.
5.
What change was wrought in the prodigal's mind? How
did he begin to reason? Verse 17. Note 4.
6.
What decision did he make? Verse 18, first part. Note 5.
7.
What did he resolve to say to his father? Verses 18, 19.
Note 6.
8.
As he was returning home, when did his father see him?
How did the father manifest his love? Verse 20.
9.
What did the prodigal say to his father? Verse 21. Note 7.
10.
What command of the father cut short what the son had
planned to say? Verses 22, 23.
11.
What reason was given for the feast of rejoicing?
Verse 24.
12.
How truly does the parable represent the attitude of the
Father toward the repentant sinner? Isa. 55: 7. Note 8.
13.
With what illustrations has the Lord elsewhere shown
His joy over the return of the wanderer? Isa. 62: 5;
Zeph. 3: 17.
14.
Hearing the sound of rejoicing, what questions did the
elder son ask? What explanation was given? Luke
15: 25-27.
SABBATH SCHOOL LESSON QUARTERLY
19
15.
What effect did this have upon the elder son? What
would he not do? Verse 28.
16.
What did he say in reply to his father's entreaty? Verses
29, 30. Note 9.
17.
How was the father's unfailing love and wisdom shown
in his reply? Verses 31, 32. Note 10.
Notes
1.
According to the Jewish law, the elder son would re-
ceive a double and the younger a single portion of the father's
property at his death. Deut. 21: 17. "The latter then de-
sired that his father, anticipating the division, should give
him the equivalent of his portion in money, an arrangement
in virtue of which the entire domain, on the father's death,
would come to the
elder."—Godet.
"THE
SPIRITUAL
MEANING OF THE REQUEST.—It is the ex-
pression of man's desire to be independent of God's control
and restraints, and to do as he pleases. He thinks he can be
happier thus to yield to his unrestrained lusts and desires.
He is weary of seeing 'Thou shalt nots' over the gates of so
many a temple of pleasure and seeming paradise. He is
weary of so many restraints and
laws."—Peloubet.
2.
"Not many days' after, his thoughts took some form
in action. 'Took his journey into a far country.' Perhaps
Rome, or Corinth, where were gathered every luxury and
vice. The far country is being far from God in character,
in motives, in feelings, in works, in sympathy. It is estrange-
ment from God, dislike of His rule, opposition to His princi-
ples."—Id.
3.
"To a Jew this was the most menial and degrading
of employments. The youth who has boasted of his liberty,
now finds himself a slave. He is in the worst of bondage,—
`holden with the cords of his sins.' The glitter and tinsel
that enticed him have disappeared, and he feels the burden
of his chain. Sitting upon the ground, in that desolate and
famine-stricken land, with no companions but the swine, he
is fain to fill himself with the husks on which the beasts are
fed. Of the gay companions who flocked about him in his
prosperous days, and ate and drank at his expense, there is
not one left to befriend
him."—"Christ's Object Lessons,"
page 200.
4.
"Whatever the appearance may be, every life centered
in self is squandered. Whoever attempts to live apart from
God, is wasting his substance. He is squandering the pre-
cious years, squandering the powers of mind and heart and
soul, and working to make himself bankrupt for eternity.
The man who separates from God that he may serve himself,
is the slave of mammon. The mind that God created for the
SABBATH SCHOOL LESSON QUARTERLY
companionship of angels, has become degraded to the service
of that which is earthly and bestial. This is the end to which
self-serving tends."—Id.,
pages 200, 201.
5.
"Doubtless there was a terrible battle of conflicting
emotions; hope, need, desire, conscience, remembrance of his
father and home, struggling against doubt whether he would
be received, shame for his past, conscious unworthiness, fear
of the taunts of his companions. Satan's chains are not
easily broken."—Peloubet.
6.
" 'I have sinned.' Once, when he was fretting against
the discipline of home and planning a way of escape, he called
his conduct independence; in the far country, when bright
eyes were shining on him and soft arms encircling him, he
called it pleasure; later, after he had run through his means,
and friends and lovers had forsaken him, he called it ill luck;
even when he commenced his reflections in the course of com-
ing to himself, he only called it folly; but now he has found
the right name, when he confesses, 'I have sinned.'
"—Stalker.
7.
"The father will permit no contemptuous eye to mock
at his son's misery and tatters. He takes from his own shoul-
ders the broad, rich mantle, and wraps it around the son's
wasted form, and the youth sobs out his repentance, saying,
`Father, I have sinned against heaven, and in thy sight, and
am no more worthy to be called thy son.' The father holds
him close to his side, and brings him home. No opportunity
is given him to ask a servant's place. He is a son, who shall
be honored with the best the house affords, and whom the
waiting men and women shall respect and
serve."—"Christ's
Object Lessons," pages 203, 204.
8.
"What assurance here, of God's willingness to receive
the repenting sinner! Have you, reader, chosen your own
way? Have you wandered far from God? Have you sought
to feast upon the fruits of transgression, only to find them
turn to ashes upon your lips? And now, your substance
spent, your life plans thwarted, and your hopes dead, do you
sit alone and desolate? Now that voice which has long been
speaking to your heart, but to which you would not listen,
comes to you distinct and clear, 'Arise ye, and depart; for
this is not your rest; because it is polluted, it shall destroy
you, even with a sore destruction.' Return to your Father's
house. He invites you, saying, 'Return unto Me; for I have
redeemed thee.'
"—Id., page 205.
9.
The great sin of the younger son was scorn of his fa-
ther's love. The elder brother was actuated by the same
spirit, though manifested in a different way. He was self-
righteous,, and was working for the benefits that would ac-
crue to him, lie misinterpreted his father's love, and was
hard-hearted toward his brother. The father does not give
SABBATH SCHOOL LESSON QUARTERLY
21
him merited rebuke, but tenderly pleads with him, to show
him his error.
10. In studying the parable of the prodigal son, do not
lose the preciousness of it by applying it to some one else.
Whoever you are, the parable means you. Granted that the
hard elder brother represents the position of the Pharisees
toward the publicans and the gentiles, we must still re-
member that the race of Pharisees is not yet extinct. We are
either the prodigal son returning to the Father's house, or
else we are the carping elder brother. And the worst of the
second case is that we are actually in as hard circumstances
as the prodigal, and unconscious of it.
"'I have thrown the throttle open, and am tearing down God's track ;
I have thrown it out to full speed, and no hand can hold me back!
'Tis my arm controls the engine, though another owns the rail ;
But for once I'm in the open, and the yard lights pass and pale I'
"Green lights! Red lights ! God has hung His signals out!
Caution here ! Danger ho ! And what's the man about?
'Tis true he owns the engine, to do as he has done ;
But how about the final word—when he ends the run?
" 'So from siding on to junction point now I shall have my day
I have stopped to read no orders, but I take the right of way.
Down the open grade I thunder, and around the curve I swing ;
For my hand is on the throttle, and my heart shall have its fling !'
"Li
g
ht lost! Life lost ! Flag, oh, flag the others back !
Switch the wreck ! Ditch the wreck ! Dare any block God's track ?
There creeps into the terminal the man who had his day;
But I wonder, 0 my soul, just what his God will say I"
Lesson
8—The
Parable of the Laborers
in the Vineyard
AUGUST 23, 1919
LESSON SCRIPTURE: Matt. 19: 27-30; 20: 1-16.
LESSON HELP: "Christ's Object Lessons," pages 394-404.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-4, lesson help, pages 394-396.
3.
Questions 5-10, lesson help, pages 396-398.
4.
Questions 11-13, lesson help, pages 399, 400.
5.
Questions 14-16, lesson help, pages 401-404.
6.
Questions 17, 18.
7.
Review the lesson.
Questions
1, 13y what question had the subject of reward for service
been presented to Jesus? Matt, 19:27.
22
SABBATH SCHOOL LESSON QUARTERLY
2.
What reply did Jesus make? Verse 28.
3.
How abundant is the reward to be to all who have made
sacrifice for Jesus' sake? Verse 29.
4.
What statement did Jesus add? Verse 30.
5.
To illustrate the principle underlying the question of re-
ward, what comparison did Jesus make? Matt. 20: 1.
Note 1.
6.
What agreement did the householder make with the labor-
ers? Where did he send them? Verse 2. Note 2.
7.
What did the householder do a few hours later? What
did he say to the idle? What did he promise to give
them? Did they accept his terms? Verses 3, 4.
8.
When did the householder again hire laborers? Verse 5.
Note 3.
9.
When did he last go to the market place? What did he
then say to the idle? Verse 6.
10.
How did they respond to his question? What did the
householder then say? Verse 7.
11.
What did the lord of the vineyard command his steward
at even? In what order was the steward to proceed?
Verse 8. Note 4.
12.
On what basis did the steward. settle with the eleventh-
hour workers? Verse 9.
13.
What did those who had been hired first suppose? • What
did they receive? Verse 10. Note 5.
14.
On receiving the pay agreed upon, what did they do?
What was the ground of their complaint? Verses 11, --
12. Note 6.
15.
How did the householder answer their complaint? What
did he advise the complainers to do? What was his
final decision? Verses 13, 14.
16.
What questions did the householder ask the laborers in
justification of his course? Verse 15. •
17.
What counts for righteousness with the King of heaven?
Rom. 4: 5.
18.
In what must we trust for salvation? Titus 3: 5; Eph. 2: 8.
Notes
1. "Every Oriental town has a well-known place where
men congregate at dawn and wait to be engaged in manual
labor, for the day. The laborer stands either without any
tools, or with the trowel, spade, hoe, or rope that he is ac-
customed to use. The common time of engagement is shortly
after sunrise; the unengaged linger about for a few hours
and then generally go eltewhere in search of small jobs. Such
SABBATH SCHOOL LESSON QUARTERLY
23
day laborers are usually too lazy, irregular, or inefficient to
follow a regular trade. They expect to have an overseer over
them to keep them from loitering, and when the time of pay-
ment comes, some incident in the day's proceedings is fre-
quently discovered on which to found a claim for more than
the sum agreed upon. The altercation of Matt. 20: 12, from
a variety of causes is often repeated."—G.
M. Mackie, in
"Bible Manners and Customs."
2.
The Roman
denarius,
here translated "penny," was
equivalent to about seventeen cents. In the parable, this
definite wage was agreed upon as satisfactory to both the
householder and the laborers first hired. The other laborers,
hired at various times through the day, were promised "what-
soever is right." At settlement, these laborers received a
"penny" as their pay, and were satisfied that the promise of
their employer had been fully kept.
3.
The Jews divided the time between sunrise and sunset
into twelve parts; the third hour was about nine o'clock in
the morning; the sixth and the ninth hour, noon and three
in the afternoon, respectively; the eleventh hour, five in the
evening.
4.
It is necessary, to the purpose of the parable, that set-
tlement for the day's labor should begin with the last em-
ployed. If the laborers had received their pay in the order
in which they were hired, the first might have received their
"penny" and gone on their way satisfied. But settling with
the last first, gave opportunity for envy to display itself, and
for the lesson to be taught that in the kingdom of heaven
reward is not earned, but bestowed out of grace and love in
the Giver.
5.
"The householder's dealing with the workers in his
vineyard represents God's dealings with the human family.
It is contrary to the customs that prevail among men. In
worldly business, compensation is given according to the
work accomplished. The laborer expects to be paid only that
which he earns. But in the parable, Christ was illustrating
the principles of His kingdom,—a kingdom not of this world."
—"Christ's Object Lessons," pages 396, 397.
6.
"Not the amount of labor performed, or its visible re-
sults, but the spirit in which the work is done, makes it of
value with God. Those who came into the vineyard at the
eleventh hour were thankful for an opportunity to work.
Their hearts were full of gratitude to the one who had ac-
cepted them; and when at the close of the day the householder
paid them for a full day's work, they were greatly surprised.
They knew they had not earned such wages. And the kind-
ness expressed in the countenance of their employer filled
them with joy. They never forgot the goodness of the house-
24
SABBATH SCHOOL LESSON QUARTERLY
holder, or the generous compensation they had received.
Thus it is with 'the sinner, who, knowing his unworthiness,
has entered the Master's vineyard at the eleventh hour. His
time of service seems so short, he feels that he is undeserving
of reward; but he is filled with joy that God has accepted -
him at all. He works with a humble, trusting spirit, thank-
ful for the privilege of being a coworker with Christ. This
spirit God delights to honor."-Id.,
pages 397, 398.
"Lord of the vineyard, whose dear word declares
Our one hour's labor as the day's shall be,
What coin divine can make our wage as theirs
Who had the morning joy of work for Thee!"
Lesson 9-The Parable of the Wicked
Husbandmen
AUGUST 30, 1919
LESSON SCRIPTURE:
Matt. 21: 33-46.
LESSON HELP:
"Christ's Object Lessons," pages 284-306.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-5.
3.
Questions 6-10.
4.
Questions 11-15.
5.
Read "Christ's Object Lessons," pages 284-295.
6.
Read "Christ's Object Lessons," pages 296-306.
7.
Review the lesson.
Questions
1.
Where was Jesus when He spoke the parable of the wicked
husbandmen? Who came to hear Him? Matt. 21: 23.
2.
In the parable, what care did the householder give his
vineyard? Where did he then go? Verse 33. Note 1.
3.
What did the householder do when the fruiting season
drew near? Verse 34.
4.
How did the husbandmen treat the servants? Verse 35.
5.
What did the householder then do? How were these
other servants treated? Verse 36. Note 2.
6.
Whom did the householder send last of all? Why did he
send his son? Verse 37.
7.
When they saw the son, what did the husbandmen say?
Verse 38. Note 3.
SABBATH SCHOOL LESSON QUARTERLY
25
8. What did they do to the son? Verse 39. Note 4;
9. What question did Jesus then ask? Verse 40.
10. What answer did the chief priests and the Pharisees give?
Verse 41.
11. To what scripture did Jesus direct their attention? Verse
42. Note 5.
12. What application of the parable did Jesus make? Verse
43. Note 6.
13. What will be the result of falling on this corner stone?
What will be the result of the stone falling on any
one? Verse 44.
14. What did the chief priests and the Pharisees now under-
stand? Verse 45.
15. What did they wish to do? Why did they not carry out
their desires? Verse 46.
Notes
1.
"In the parable the householder represented God, the
vineyard the Jewish nation, and the hedge the divine law
which was their protection. The tower was a symbol of the
temple."—"Desire
of Ages," page 596.
2.
"As the husbandmen had killed the servants whom the
master sent to them for fruit, so the Jews had put to death
the prophets whom God sent to call them to repentance.
Messenger after messenger had been slain. Thus far the
application of the parable could not be questioned."—Id.,
pages 596, 597.
3.
"This alludes to the Eastern custom, that if an owner
was not to be found, and the occupier pays the taxes for six
years, he can claim the property. The owner, in this case,
was in a far country, and had sent servant after servant, but
had not enforced his rights. When the legal heir appeared,
they were alarmed for their tenure, and hoped that by
killing him, unless his father came in. person, the estate
would become absolutely their own."—Canon
Tristram.
See
John 11: 48.
This third act of the husbandmen in refusing to render
to their lord his own, brings out the terrible results of start-
ing upon a course of evil. Probably when they maltreated
the first servants, they did not purpose to go so far in wicked-
ness. Their greed extended to seizing only upon the crop of
the season. This greed indulged, the way soon opened for
greater evil—they would seize upon the vineyard itself and
make it their own possession. Crime against the servants
hardened them for the greater crime of killing the son. So
sin of any kind grows rapidly when allowed to come into the
life in any degree.
26
SABBATH SCHOOL LESSON QUARTERLY
4.
"In the beloved son whom the lord of the vineyard
finally sent to his disobedient servants, and whom they seized
and slew, the priests and rulers saw a distinct picture of
Jesus and His impending fate. Already they were planning
to slay Him whom the Father had sent to them as a last
appeal. In the retribution inflicted upon the ungrateful hus-
bandmen was portrayed the doom of those who should put
Christ to death."—"Desire
of Ages," page 597.
5.
"In quoting the prophecy of the rejected stone, Christ
referred to an actual occurrence in the history of Israel. The
incident was connected with the building of the first temple.
While it had a special application at the time of Christ's
first advent, and should have appealed with special force to
the Jews, it has also a lesson for us. When the temple of
Solomon was erected, the immense stones for the walls and
the foundation were entirely prepared at the quarry; after
they were brought to the place of building, not an instrument
was to be used upon them; the workmen had only to place
them in position. For use in the foundation, one stone of
unusual size and peculiar shape had been brought; but the
workmen could find no place for it, and would not accept it.
It was an annoyance to them as it lay unused in their way.
Long it remained a rejected stone. But when the builders
came to the laying of the corner, they searched for a long
time to find a stone of sufficient size and strength, and of the
proper shape, to take that particular place, and bear the
great weight which would rest upon it. Should they make
an unwise choice for this important place, the safety of the
entire building would be endangered. They must find a stone
capable of resisting the influence of the sun, of frost, and of
tempest. Several stones had at different times been chosen,
but under the pressure of immense weights they had crum-
bled to pieces. Others could not bear the test of the sudden
atmospheric changes. But at last attention was called to
the stone so long rejected. It had been exposed to the air,
to sun and storm, without revealing the slightest crack. The
builders examined this stone. It had borne every test but
one. If it could bear the test of severe pressure, they decided
to accept it for the corner stone. The trial was made. The
stone was accepted, brought to its assigned position, and
found to be an exact fit."—Id.,
pages 597, 598.
6.
"The sin of the world to-day is the sin that brought
destruction upon Israel. Ingratitude to God, the neglect of
opportunities and blessings, the selfish appropriation of God's
gifts,—these were comprised in the sin that brought wrath
upon Israel. They are bringing ruin upon the world to-day."
—"Christ's Object Lessons," page 302.
SABBATH SCHOOL LESSON QUARTERLY
27
Lesson 10-The Marriage of the King's Son
SEPTEMBER 6, 1919
LESSON SCRIPTURE: Matt. 22: 1-14.
LESSON HELP: "Christ's Object Lessons," pages 307-319.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-6, lesson help, pages 307, 308.
3.
Questions 7-10, lesson help, page 309.
4.
Questions 11-14, lesson help, pages 309, 310.
5.
Questions 15-17, lesson help, pages 311, 312.
6.
Read "Christ's Object Lessons," pages 314-319.
7.
Review the lesson.
Questions
1.
In another parable, to what did Jesus liken the kingdom
of heaven? Matt. 22: 1, 2.
2.
What did the king send his servants forth to do? Verse 3.
Note 1.
3.
What message did he send by other servants? Verse 4.
4.
What course did some who were bidden now take? Verse 5.
5.
What did the others do? Verse 6. Note 2.
6.
What punishment came upon those who had so treated
the king's servants? Verse 7. Note 3.
7.
What did the king then say to his servants? Verse 8.
Note 4.
8.
What did he direct his servants to do? Verse 9.
9.
Whom did the servants gather in? What end was ac-
complished? Verse 10. Note 5.
10.
When the king came in to see the guests, whom did he see
among them? Verse 11. Note 6.
11.
What did the king say to the man without a wedding gar-
ment? How did this affect the man? Verse 12.
12.
What did the king then bid his servants do? Verse 13.
13.
What is said of the number called? Of the number
chosen? Verse 14. Note 7.
14.
What garment must each one have who is present at the
marriage supper of the Lamb? Rev. 19:
7,
8. Note 8.
15.
Of what value is our own righteousness? Isa. 64:.6.
16.
How only may the proper wedding garment be obtained?
Rev. 3: 18. Note 9.
17.
What solemn responsibility rests upon those who are
bidden to the wedding? Rev. 16: 15; Matt. 24: 42, 44.
Note 10.
28
SABBATH SCHOOL LESSON QUARTERLY
Notes
1.
Guests were invited some time before the wedding took
place, then summoned, according to an Oriental custom, when
everything was ready for the ceremony. So here the serv-
ants went out to call those who had been bidden. The lan-
guage in our text, "They would not come," seems a little
strong, considering the force our idiom gives to "would." A
more exact translation of the expression "would not" is, "did
not desire" or "were not disposed" to come.
2.
The first invitation to the marriage supper is repre-
sented by the work for the Jews by Jesus and His apostles.
The symbol of the second invitation is met by the fact that
after the work of Christ on earth was completed, still another
earnest effort was made for the Jewish people; but as a
nation, they spurned the gospel message, and persecuted the
messengers.
3.
This may refer primarily to the terrible retribution
which came upon Jerusalem and the Jewish people in A. D. 70.
The lesson is for all time.
4.
This statement anticipates the Saviour's final comment
on the parable, that many are called, but few are worthy
to be chosen. The sinner can never be worthy; but when
Christ calls him, that call implies that Christ's own worthi-
ness will avail for the sinner, for "worthy is the Lamb that
was slain."
5.
Notice that the king was not thwarted in his plan to
celebrate properly his son's marriage. Since those to whom
he gave preference were not worthy, he filled their places
with others not included in the first invitation. This was
strikingly fulfilled in the rejection of Christ by the Jews,
and the response of the gentiles to the gospel call. It is
equally true of individuals to-day that when the gospel is
rejected by those who are favored with the first call, it is
carried to those who may, outwardly at least, seem of less
promise.
6.
"When the king came in to view the guests, the real
character of all was revealed. For every guest at the feast
there had been provided a wedding garment. This garment
was a gift from the king. By wearing it the guests showed
their respect for the giver of the feast. But one man was
clothed in his common citizen dress. He had refused to make
the preparation required by the king. The garment provided
for him at great cost he disdained to wear. Thus he insulted
his
lord."—"Christ's Object Lessons," page 309.
•
"The wedding garment is symbolical of character. 'This
rejection of the marriage dress is proof of alienation of spirit,
disaffection. The man who could refuse the festive dress on
such an occasion must lack the festive spirit; and it is a real
SABBATH SCHOOL LESSON QUARTERLY
29
and internal, not a merely formal distinction, that exists be-
tween him and the rest of the guests.'—Dods."
7.
"The man who came to the feast without a wedding
garment represents the condition of many in our world to-
day. They profess to be Christians, and lay claim to the
blessings and privileges of the gospel; yet they feel no need
of a transformation of character. They have never felt true
repentance for sin. They do not realize their need of Christ
or exercise faith in Him. They have not overcome their
hereditary or cultivated tendencies to wrongdoing. Yet they
think that they are good enough in themselves, and they rest
upon their own merits instead of trusting in Christ. Hearers
of the word, they come to the banquet, but they have not put
on the robe of Christ's righteousness. . . . The righteousness
of Christ will not cover one cherished
sin."—"Christ's Object
Lessons," pages 315, 316.
8.
"By the wedding garment in the parable is represented
the pure, spotless character which Christ's true followers will
possess. To the church it is given 'that she should be arrayed
in fine linen, clean and white,' 'not having spot, or wrinkle, or
any such thing.' The fine linen, says the Scripture, 'is the
righteousness of saints.' It is the righteousness of Christ,
His own unblemished character, that through faith is im-
parted to all who receive Him as their personal Saviour."—
Id., page 310.
9.
"Only the covering which Christ Himself has provided,
can make us meet to appear in God's presence. This cover-
ing, the robe of His own righteousness, Christ will put upon
every repenting, believing soul. 'I counsel thee,' He says, 'to
buy of Me . . . white raiment, that thou mayest be clothed,
and that the shame of thy nakedness do not appear.' This
robe, woven in the loom of heaven, has in it not one thread
of human devising. Christ in His humanity wrought out a
perfect character, and this character He offers to impart to
us."—Id., page 311.
10.
"In the parable of Matthew 22 the same figure of the
marriage is introduced, and the investigative judgment is
clearly represented as taking place before the marriage. Pre-
vious to the wedding the king comes in to see the guests, to
see if all are attired in the wedding garment, the spotless
robe of character washed and made white in the blood of the -
Lamb. He who is found wanting is cast out, but all who upon
examination are seen to have the wedding garment on, are
accepted of God, and accounted worthy of a share in His
kingdom and a seat upon His throne. This work of examina-
tion of character, of determining who are prepared. for the
kingdom of God, is that of the investigative judgment, the
closing work in the sanctuary above."—"The
Great Con-
troversy," page 428.
30
SABBATH SCHOOL LESSON QUARTERLY
Lesson 11-The Parable of the Ten Virgins
SEPTEMBER 13, 1919
LESSON SCRIPTURE
:
Matt. 25: 1-13.
LESSON HELP: "Christ's Object Lessons," pages 405-421.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-5, lesson help, pages 405, 406.
3.
Questions 6-10, lesson help, pages 408-412.
4.
Questions 11-14, lesson help, pages 413-415.
5.
Questions 15-18, lesson help, pages 416-421.
6.
What is represented by the oil?
Read Zechariah 4.
Read lesson help, pages 407, 408.
7.
Review the lesson.
Questions
1.
To what time does the introductory word of this chapter
evidently refer? Matt. 25: 1, first word. Note 1.
2.
To what is the kingdom of heaven likened just before the
coming of Christ? What did the ten virgins do? Verse
1. Note 2.
3.
What is said of these virgins? Verse 2.
4.
What kind of preparation did the foolish virgins make?
Verse 3.
5.
Wherein did the preparation of the wise differ from that
of the foolish? Verse 4.
6.
While the bridegroom tarried, what did all the virgins
do? Verse 5. Note 3.
7.
What cry went forth at midnight? Verse 6.
8.
What did all the virgins then do? Verse 7.
9.
What request did the foolish make of the wise? What
reason did they give for this request? Verse 8, mar-
gin. Note 4.
10.
How did the wise virgins answer? What counsel did they
give? Verse 9. Note 5.
11.
What took place while the foolish virgins went to buy
oil? Verse 10, first part. Note 6.
12.
What privilege did those have who were ready? What
was then done? Verse 10, last part.
13.
When the foolish virgins returned, what did they. say?
Verse 11.
14.
What answer did the master of the wedding give?
Verse 12.
SABBATH SCHOOL LESSON QUARTERLY
31
15.
With what exhortation did Jesus enforce the lesson of the
parable? Verse 13.
16.
What is it not possible to give to another? Ezek. 14:
20. Note 7.
17.
What admonition does Jesus give to His people? Luke
12: 35-40.
18.
What will those who are ready say in the day of the
Lord's coming? Isa. 25: 9.
Notes
1.
"Then" refers to the time described in the previous
verses. There is a very evident relation between this parable
and the theme of the preceding chapter, which deals with the
coming of the Lord. Two notes sound forth clearly through-
out the parable and its application: Watch and get ready.
Watching—that is, keeping wide-awake—is the main essen-
tial to being ready. This represents a class of people who
are looking for the coming Bridegroom, and waiting to go
out to meet Him. Note that all the waiting ones are virgins
—pure in faith. The parable is therefore for the church,
not for the hypocrites or the heathen. In your study, watch
for the one cause of the failure of half the waiting ones.
2.
The marriage customs of the East are thus described:
" 'When the wedding day arrived the bride put on white robes,
often richly embroidered, decked herself with jewels, fas-
tened the indispensable bridal girdle about her waist, covered
herself with a veil, and placed a garland on her head. The
bridegroom, arrayed in his best attire, set out from his home
for the house of the bride's parents, attended by friends, ac-
companied by musicians and singers, and, if the procession
moved at night, by persons bearing torches. Having re-
ceived the bride from her parents, he conducted the whole
party back to his own or his father's house with song, music,
and dancing. On the way back they were joined by the
maiden friends of the bride and groom.'—Dr. Davis. 'When
the bridegroom's house was reached, the procession entered,
including the invited guests; the door was then closed, and
no one arriving subsequently was permitted to enter.'—
Abbott.
Then followed the marriage ceremony and the wed-
ding feast."
3.
The peril of sleeping on the eve of the great and solemn
event is evident from the outcome. If the foolish had taken
the time of the delay to go and replenish'their oil, instead of
spending this time in sleep, they would have gone in to the
marriage with the wise.
4.
"The lighted lamps were most essential, for they sym-
bolized joy and welcome: extinguished lamps were symboli-
cal of mourning and death. Hence the consternation among
32
SABBATH SCHOOL LESSON QUARTERLY
the foolish virgins when they saw their lights going out and
realized that they had no oil with which to replenish
them."—
Tarbell.
5.
The reply to the wise "is not selfish, even in the figure,
for there was 'not enough for us and you.' To have divided
the oil would have entirely defeated the purpose of the pro-
cession. This belonged to the form of the parable. In real
life the fact is the same, but for different reasons. However
sorry the wise are for the foolish, it is impossible to supply
their needs by a transference of qualities and character."
6.
"Jesus has left us word, 'Watch ye therefore; for ye
know not when the master of the house cometh, at even, or
at midnight, or at the cockcrowing, or in the morning; lest
coming suddenly he find you sleeping. And what I say unto
you, I say unto all, Watch.' We are waiting and watching
for the return of the Master, who is to bring the morning,
lest coming suddenly He find us sleeping. What time is here
referred to? Not to the revelation of Christ in the clouds of
heaven to find a people asleep. No; but to His return from
His ministration in the most holy place of the heavenly sane-
.
tuary, when He lays off His priestly attire, and clothes Him-
self with garments of vengeance. . . . If such [those who
had become careless in their watchfulness because of worldly
interests] had only known that the work of Christ in the
heavenly sanctuary would close so soon, how differently would
they have conducted themselves! how earnestly would they
have watched! The Master, anticipating all this, gives them
timely warning in the command to watch. He distinctly
states the suddenness of His coming. He does not measure
the time, lest we shall neglect a momentary preparation, and
in our indolence look ahead to the time when we think He will
come, and defer the preparation. 'Watch ye therefore; for
ye know
not.' "—"Testimonies for the Church," volume 2,
pages 190, 191.
7.
"Personal character cannot be given by one man to
another. You cannot give me your patience to support me
in the hour of my anguish. I cannot give you my courage
for the discharge of dangerous duty. There is much, indeed,
we can and ought to do for each other. But we cannot give
to any one the qualities which we ourselves possess, but in
which he is deficient."—William
M. Taylor.
SABBATH SCHOOL LESSON QUARTERLY
33
Lesson 12-The Parable of the Ten Talents
SEPTEMBER 20, 1919
LESSON SCRIPTURE: Matt. 25: 14-30.
LESSON HELP: "Christ's Object Lessons," pages 325-365.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-5, lesson help, pa
g
es 325-330.
3.
Questions 6-10, lesson help, pages 360, 361.
4.
Questions 11-14, lesson help, pages 355, 366, 362.
6. Questions 15-17, lesson help, pages 364, 365.
6.
Read "Christ's Object Lessons," pages 333-341.
7.
Read "Christ's Object Lessons," pa
g
es 342-356.
Questions
1.
What parable does Jesus introduce to throw further light
on the coming kingdom? Matt. 25: 14. Note 1.
2.
How did the man about to travel distribute his goods?
On what basis were they given out? Verse 15. Note 2.
3.
How did the servant receiving five talents make use of
them? Verse 16.
4.
How did the servant receiving two talents use his? Verse
17. Note 3.
5.
What did the servant with one talent do with his lord's
money? Verse 18. Note 4.
6.
After a long time, what day came? Verse 19.
7.
What report did the servant having five talents make to
his lord? Verse 20.
8.
What words of approval and what reward were given
him by his lord? Verse 21.
9.
What report was made by the servant who had received
two talents? Verse 22.
10.
How did his lord respond to this report? Verse 23.
11.
What charge did the servant receiving one talent make
against his lord? Verse 24. Note 5.
12.
What course had he taken in caring for his lord's money?
Verse 25. Note 6.
13.
To what admission did the lord call this servant's atten-
tion? Verse 26. Note 7.
14.
What did his lord say the servant ought to have done?
Verse 27.
15.
What did the lord command
to be done with the one tal•
ent? Verse 28, Note 8,
34
SABBATH SCHOOL LESSON QUARTERLY
16.
What blessing is to be given to those who make right use
of their talents? What is the result to those who
neglect or refuse to use what they have? Verse 29.
Note 9.
17.
What command was given concerning the unprofitable
servant? Verse 30.
Notes
1.
The introduction of this parable with "For" indicates
a continuation of the Saviour's theme as to how it will be at
His coming. The parable of the ten virgins shows the dan-
ger of being thoughtless or careless, during the tarrying time,
about making a complete preparation for the Bridegroom's
coming. The only means of safety is to watch. Now this
parable of the ten talents shows how to use the time till the
Lord's return. The best way to watch is to engage actively
in work for the Lord.
2.
"The talents are not apportioned capriciously. He who
has ability to use five talents receives five. He who can im-
prove but two, receives two. He who can wisely use only
one, receives one. None need lament that they have not re-
ceived larger gifts; for He who has apportioned to every man,
is equally honored by the improvement of each trust, whether
it be great or
small."—"Christ's Object Lessons," page 828.
3.
"He was as faithful and as successful as the one who
received five talents. All depends upon the ratio of faith-
fulness. Even he who had received but one talent could have
surpassed in a short time one who used five with less faith-
fulness. What an inspiration to use to the best of our ability
all that God has intrusted to
us!"—Peloubet.
4.
The Lord is represented here as giving his goods to
each servant according to his ability. No more is required
of any man than the faithful, energetic use of his God-given
ability, whatever that ability may be. Ability and talents
grow by use. It is not the Lord's plan that we merely pre-
serve from waste the ability He gives us, if that were pos-
sible, without using it, but He expects an increase.
5.
"Thus men excuse their neglect of God's gifts. They
look upon God as severe and tyrannical, as watching to spy
out their mistakes and visit them with judgments. They
charge Him with demanding what He has never given, with
reaping where He has not sown. There are many who in
their hearts charge God with being a hard master because
He claims their possessions and their service. But we can
bring to God nothing that is not already His. 'All things
come of Thee,' said King David; 'and of Thine own have we
given Thee.' All things are God's, not only by creation, but
by redemption. All the blessings of this life and of the life
to come, are delivered to us stamped with the cross of Calvary.
SABBATH SCHOOL LESSON QUARTERLY
35
Therefore the charge that God is a hard master, reaping
where He has not sown, is
false."—"Christ's Object Lessons,
page 362.
6.
"It was the one with the smallest gift who left his
talent unimproved. In this is given a warning to all who
feel that the smallness of their endowments excuses them
from service for Christ. If they could do some great thing, •
how gladly would they undertake it; but because they can
serve only in little things, they think themselves justified in
doing nothing. In this they err. The Lord in His distribu-
tion of gifts is testing character. The man who neglected to
improve his talent proved himself an unfaithful servant.
Had he received five talents, he would have buried them as
he buried the one. His misuse of the one talent showed that
he despised the gifts of heaven."—Id.,
page 355.
7.
"Gathering where thou hast not strawed," or scattered.
This seems to refer to the manner of threshing. The hus-
bandman first scattered the loosened sheaves of grain over
the floor, then threshed them, and gathered the grain.
His lord said, "Thou knewest, ' that is, accepting your
statement, "I will judge you by your own words (Luke 19:
22). What you plead as an excuse is the very reason why
you should have acted differently."
8.
"The punishment for refusing to use the talent is the
loss of the talent itself. (1) The
opportunities
will be taken
away from him who neglects them; he will not see them, nor
be able to use them. (2) The
ability
to use them is taken
away. The unused limb grows weak; the still water dries
up or becomes foul; the inactive mind loses its power. This
loss of the talent begins in this life; is gradual, that men
may take warning and have opportunity to repent; but finally,
at the judgment day, the talent will be wholly and irrevocably
taken
away."—Peloubet.
9.
In worldly affairs, the man who does not make good
use of his talent finds that opportunities pass away, abilities
diminish, and powers wane. So it is in the realm of spiritual
things.
36
SABBATH SCHOOL LESSON QUARTERLY
Lesson 13-The Parable of the Sheep and
the Goats
SEPTEMBER 27, 1919
LESSON SCRIPTURE : Matt. 25: 31-46.
LESSON HELP: "Desire of Ages," pages 637-641.
Daily Study Outline
1.
Read the lesson scripture.
2.
Questions 1-4, lesson help, page 637.
3.
Questions 5-7, lesson help, page 638.
4.
Questions 8-12, lesson help, pages 639-641.
5.
Questions 3-15, "Testimonies for the Church," volume 4,
pages 384-387.
6.
"Our Duty to the World," "Testimonies for the Church,"
volume 6, pages 273-280.
7.
Review the lesson.
Questions
1.
How does Jesus say the Son of man will come? What
will He then do? Matt. 25: 31. Note 1.
2.
Who will be gathered before Him? What will He do with
the nations? Verse 32. Note 2.
•
3.
Where will He place the sheep? The goats? Verse 33.
4.
What will the King say to those on His right hand?
Verse 34. Note 3.
5.
What reasons does He give for calling them to their in-
heritance? Verses 35, 36. Note 4.
6.
How will the righteous answer? Verses 37-39. Note 5.
7.
What wonderful answer will the King give? Verse 40.
Note 6.
8.
What will the King say to those on His left hand?
Verse 41.
9.
What reasons will He give for this command? Verses
42, 43.
10.
How will they answer the King? Verse 44.
11.
What remarkable answer will the King give them?
Verse 45.
12.
Where will the wicked then go? Into what will the right-
eous enter? Verse 46. Note 7.
13.
What is that time called when all nations appear before
God as portrayed in this lesson? 2 Cor. 5: 10.
14.
How much of the works of men will be brought into judg-
ment? Eccl. 12: 14.
15, How does en
ancient
prophet describe the
judgment scene?
Dan. 7: 9, 10. Note 8.
SABBATH SCHOOL LESSON QUARTERLY
Notes
1.
When Jesus comes the second time, the event is to be
so glorious that heaven will be emptied of all its inhabitants
to form His escort of honor. Our finite imagination can gain
but a faint conception of what the glory of that event will
be. Jesus is to bring "all the holy angels with Him." Rev.
5: 11 gives some idea of what their number is, for it says,
"The number of them was ten thousand times ten thousand,
and thousands of thousands," or as the original gives it, more
vividly, "myriads of myriads, and thousands of thousands."
A myriad in Greek is the definite number ten thousand, so
that this text really says, "ten thousands of ten thousands,
and thousands of thousands." The actual number of angels
is beyond enumeration. Well may we conclude that "all the
holy angels" who will escort the coming King on His glorious
return, will be, as the translator of Hebrews puts it, "in-
numerable hosts of angels." Heb. 12: 22, R. V.
2.
"As a shepherd divideth his sheep from the goats."
The following is a description of such a scene, condensed from
"The Shepherd of Jebel Nur":
"The shepherd's outcry and a quick commotion we heard
—there was a sudden affray of the droll creatures. The fierce
whack of charging heads, the bleating of terror-stricken
sheep, the mingled shouts and soft calls of the hurrying
shepherd as he strove to part them and to quell the wrath of
one and the consternation of the other—it was all serious
enough, that lonely little tumult on the sky-bound height.
" 'What is the matter with them?' we asked.
"Ah—they are just goats, just goats! Now you can fancy
what was in the Master's mind when He said He would part
folk, a day coming, 'as the shepherd separateth the sheep
from the goats.' Think of His watching a scene like that and
saying in His heart, 'There, 'twill be even so!' Tis a pass-
ing fine way, you see, of picturing what no man of us can
explain, try as we will. You will ofttimes be minded of that
sight, I warrant—those black, butting creatures parted from
the white and gentle sheep. Ah, they are a heady, quarrel-
some stock, these goats! Climbing everywhere, devouring
anything—why, sirs, pity them as we may, they are like
selfishness on legs! All day the shepherd must ward his
sheep from them as well as he can; and when folding time
comes, he must make sure of shutting them off for the com-
mon weal."
3.
"While Satan was rallying his army, the saints were
in the city, beholding the beauty and glory of the Paradise
of God. Jesus was at their head, leading them. All at once
the lovely Saviour was gone from our company; but soon
we heard His lovely voice, saying, 'Come, ye blessed of My
Father, inherit the kingdom prepared for you from the four'
38
SABBATH SCHOOL LESSON QUARTERLY
dation of the world.' We gathered about Jesus, and just as
He closed the gates of the city, the curse was pronounced
upon the wicked. The gates were shut. Then the saints
used their wings and mounted to the top of the wall of the
city. Jesus was also with them; His crown looked brilliant
and glorious. It was a crown within a crown, seven in num-
ber,. The crowns of the saints were of the most pure gold,
decked with stars. Their faces shone with glory, for they
were in the express image of Jesus; and as they arose, and
moved all together to the top of the city, I was enraptured
with the sight."—"Early
Writings," pages 53, 54.
4.
It is important to notice that the service on which the
King will base His commendation or condemnation, is service
that is within the reach of every one, even of the least. The
words "these My brethren" may seem to indicate that this
service.is to be given to Christ's followers only, but we should
not interpret them narrowly. While there is a special bond
of love between Christ and His followers, and a special prom-
ise to any who give them as much as "a cup of cold water"
(Matt. 10: 42), yet Christ will recognize the spirit of unself-
ish service that ministers to any one in distress, even when the
service is performed by one who is not apparently a follower
of Christ.
5.
"Even among the heathen are those who have cher-
ished the spirit of kindness; before the words of life had
fallen upon their ears, they have befriended the missionaries,
even ministering to them at the peril of their own lives.
Among the heathen are those who worship God ignorantly,
those to whom the light is never brought by human instru-
mentality, yet they will not perish. Though ignorant of the
written law of God, they have heard His voice speaking to
them in nature, and have done the things that the law re-
quired. Their works are evidence that the Holy Spirit has
touched their hearts, and they are recognized as the children
of God."—"The
Desire of Ages," page 638.
6.
"Do not shut yourselves up to yourselves, satisfied to
pour out all your affection upon each other. Seize every op-
portunity to contribute to the happiness of those around you,
sharing with them your affection. Words of kindness, looks
of sympathy, expressions of appreciation, would to many a
struggling, lonely one be as a cup of cold water to a thirsty
soul. A word of
cheer,
an act of kindness, would go far to
lighten
.
the burdens that are resting heavily upon weary
shoulders. It is in unselfish ministry that true happiness is
found. And every word and deed of such service is recorded
in the books of heaven as done for Christ. 'Inasmuch as ye
have done it unto one of the least of these My brethren,' He
declares, 'ye have done it unto Me.' Matt. 25:
40."---"Testi-
monies for the Church," volume 7, page 50.
SABBATH SCHOOL LESSON QUARTERLY
39
7.
The word "everlasting" in verses 41 and -46, and the
word "eternal" in verse 46, are the same word in the original.
ft must be understood in each case as meaning everlasting
in effect. The fire will be everlasting in effect by consuming
the wicked. As Malachi 4 says, it shall "burn them up," and
"they shall be ashes under the. soles of your feet." Verses
1, 3. The punishment thus inflicted will be everlasting in
effect—there will be no recovery from this destruction. Life
can be everlasting in effect, only by never being cut off. In
short, there are only two results—everlasting death and ever-
lasting life. The means and progress of producing death
need not be confused with the result—death.
8.
"There are three phases of the judgment mentioned
in the Scriptures,—the investigative judgment, preceding the
second advent; the judgment of the lost world and wicked
angels by Christ and the saints during the one thousand years
following the second advent; and the executive judgment, or
punishment of the wicked, at the close of this period. The
investigative judgment takes place in heaven before Christ
comes, in order to ascertain who are worthy to be raised in
the first resurrection, at His coming, and who among the liv-
ing are to be changed in the twinkling of an eye, at the sound
of the last trump. It is necessary for this to take place be-
fore the second advent, as there will be no time for such a
work between the coming of Christ and the raising of the
righteous dead. The executive judgment on the wicked oc-
curs after their cases have been examined by the saints dur-
ing the thousand years. Rev. 20: 4, 5; 1 Cor. 6: 1-3. The
investigative judgment is that which is announced to the
world by the angel's message of Rev. 14: 6,
7."—"Bible
Readings for the Home Circle," 1916 edition, page 249.
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Lesson Helps — Christ's Object Lessons; Desire of
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